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Commentary on Ecclesiastes 10 verses 4–11
The scope of these verses is to keep subjects loyal and dutiful to the government. In Solomon's reign the people were very rich, and lived in prosperity, which perhaps made them proud and petulant, and when the taxes were high, though they had enough to pay them with, it is probable that many conducted themselves insolently towards the government and threatened to rebel. To such Solomon here gives some necessary cautions.
I. Let not subjects carry on a quarrel with their prince upon any private personal disgust (Ecc 10:4): "If the spirit of the ruler rise up against thee, if upon some misinformation given him, or some mismanagement of thine, he is displeased at thee, and threaten thee, yet leave not thy place, forget not the duty of a subject, revolt not from thy allegiance, do not, in a passion, quit thy post in his service and throw up thy commission, as despairing ever to regain his favour. No, wait awhile, and thou wilt find he is not implacable, but that yielding pacifies great offences." Solomon speaks for himself, and for every wise and good man that is a master, or a magistrate, that he could easily forgive those, upon their submission, whom yet, upon their provocation, he had been very angry with. It is safer and better to yield to an angry prince than to contend with him.
II. Let not subjects commence a quarrel with their prince, though the public administration be not in every thing as they would have it. He grants there is an evil often seen under the sun, and it is a king's-evil, an evil which the king only can cure, for it is an error which proceeds from the ruler (Ecc 10:5); it is a mistake which rulers, consulting their personal affections more than the public interests, are too often guilty of, that men are not preferred according to their merit, but folly is set in great dignity, men of shattered brains, and broken fortunes, are put in places of power and trust, while the rich men of good sense and good estates, whose interest would oblige them to be true to the public, and whose abundance would be likely to set them above temptations to bribery and extortion, yet sit in low places, and can get no preferment (Ecc 10:6), either the ruler knows not how to value them or the terms of preferment are such as they cannot in conscience comply with. It is ill with a people when vicious men are advanced and men of worth are kept under hatches. This is illustrated Ecc 10:7. "I have seen servants upon horses, men not so much of mean extraction and education (if that were all, it were the more excusable, nay, there is many a wise servant who with good reason has rule over a son that causes shame), but of sordid, servile, mercenary dispositions. I have seen these riding in pomp and state as princes, while princes, men of noble birth and qualities, fit to rule a kingdom, have been forced to walk as servants upon the earth, poor and despised." Thus God, in his providence, punishes a wicked people; but, as far as it is the ruler's act and deed, it is certainly his error, and a great evil, a grievance to the subject and very provoking; but it is an error under the sun, which will certainly be rectified above the sun, and when it shall shine no more, for in heaven it is only wisdom and holiness that are set in great dignity. But, if the prince be guilty of his error, yet let not the subjects leave their place, nor rise up against the government, nor form any project for the alteration of it; nor let the prince carry on the humour too far, nor set such servants, such beggars, on horseback, as will ride furiously over the ancient land-marks of the constitution, and threaten the subversion of it.
1.Let neither prince nor people violently attempt any changes, nor make a forcible entry upon a national settlement, for they will both find it of dangerous consequence, which he shows here by four similitudes, the scope of which is to give us a caution not to meddle to our own hurt. Let not princes invade the rights and liberties of their subjects; let not subjects mutiny and rebel against their princes; for, (1.) He that digs a pit for another, it is ten to one but he falls into it himself, and his violent dealing returns upon his own head. If princes become tyrants, or subjects become rebels, all histories will tell both what is likely to be their fate and that it is at their utmost peril, and it were better for both to be content within their own bounds. (2.) Whoso breaks a hedge, an old hedge, that has long been a land-mark, let him expect that a serpent, or adder, such as harbour in rotten hedges, will bite him; some viper or other will fasten upon his hand, Act 28:3. God, by his ordinance, as by a hedge, has inclosed the prerogatives and powers of princes; their persons are under his special protection; those therefore that form any treasonable designs against their peace, their crown, and dignity, are but twisting halters for themselves. (3.) Whoso removes stones, to pull down a wall or building, does but pluck them upon himself; he shall be hurt therewith, and will wish that he had let them alone. Those that go about to alter a well-modelled well-settled government, under colour of redressing some grievances and correcting some faults in it, will quickly perceive not only that it is easier to find fault than to mend, to demolish that which is good than to build up that which is better, but that they thrust their own fingers into the fire and overwhelm themselves in the ruin they occasion. (4.) He that cleaves the wood, especially if, as it follows, he has sorry tools (Ecc 10:10), shall be endangered thereby; the chips, or his own axe-head, will fly in his face. If we meet with knotty pieces of timber, and we think to master them by force and violence, and hew them to pieces, they may not only prove too hard for us, but the attempt may turn to our own damage.
2.Rather let both prince and people act towards each other with prudence, mildness, and good temper: Wisdom is profitable to direct the ruler how to manage a people that are inclined to be turbulent, so as neither, on the one hand, by a supine negligence to embolden and encourage them, nor, on the other hand, by rigour and severity to exasperate and provoke them to any seditious practices. It is likewise profitable to direct the subjects how to act towards a prince that is inclined to bear hard upon them, so as not to alienate his affections from them, but to win upon him by humble remonstrances (not insolent demands, such as the people made upon Rehoboam), by patient submissions and peaceable expedients. The same rule is to be observed in all relations, for the preserving of the comfort of them. Let wisdom direct to gentle methods and forbear violent ones. (1.) Wisdom will teach us to whet the tool we are to make use of, rather than, by leaving it blunt, oblige ourselves to exert so much the more strength, Ecc 10:10. We might save ourselves a great deal of labour, and prevent a great deal of danger, if we did whet before we cut, that is, consider and premeditate what is fit to be said and done in every difficult case, that we may accommodate ourselves to it and may do our work smoothly and easily both to others and to ourselves. Wisdom will direct how to sharpen and put an edge upon both ourselves and those we employ, not to work deceitfully (Psa 52:2), but to work cleanly and cleverly. The mower loses no time when he is whetting his scythe. (2.) Wisdom will teach us to enchant the serpent we are to contend with, rather than think to out-hiss it (Ecc 10:11): The serpent will bite if he be not by singing and music charmed and enchanted, against which therefore he stops his ears (Psa 58:4, Psa 58:5); and a babbler is no better to all those who enter the lists with him, who therefore must not think by dint of words to out-talk him, but be prudent management to enchant him. He that is lord of the tongue (so the phrase is), a ruler that has liberty of speech and may say what he will, it is as dangerous dealing with him as with a serpent uncharmed; but, if you use the enchantment of a mild and humble submission, you may be safe and out of danger; herein wisdom, the meekness of wisdom, is profitable to direct. By long forbearing is a prince persuaded, Pro 25:15. Jacob enchanted Esau with a present and Abigail David. To those that may say any thing it is wisdom to say nothing that is provoking.
"He who
moves about stones will be hurt by them; he who splits logs will be endangered
by them. "In Zechariah sacred stones are moved about
the earth. [Cfr. Zach. 9, 16.] For they do not stay firm in their place, but
revolve, and always inclining to other places, they hasten to move away. The Saviour also teaches about these living
stones in the city of the Apocalypse [Cfr. Apoc. 21, 18-27.],
and the apostle doesn't forget to mention the building of the Church. Therefore if anyone doing wrong by their
heresy, should take away those stones from the building of the Church, then he
will suffer torture afterwards. Aquila
and Symmachus write about this man, and where we have 'he who moves about stones,
will suffer from them', both write, "he who moves stones, will be wounded
by them". But because the Scripture
says very clearly, "he who moves about stones", or 'moves stones', he
does not add 'good' or 'bad'. Moreover
and to the contrary it must be understood, that the man of the Church seemingly
a bishop and elder, (if we are taking this according to the mandate of
Leviticus), took a stone away from the house of lepers, and was obliterated in
dust and ashes. [Cfr. Lev. 14, 45.] And he will suffer for this himself, because
he was forced to take away a stone from the Church of Christ and saying,
(according to the apostle), "to weep with the weeping, to mourn with the
mourners" [Rom. 12, 15.],
and "who is weak, and I burn not?" [II Cor. 11, 29.]. Also cutting wood, he will be endangered by
it. Heretics are non-fruit-bearing wood,
and copse that do not bear fruit.
Pertaining to this too is that we must not plant a glade in the house of
God, and leafy openings, that is arbours of such sounding words are scorned. However learned and wise a man may be
therefore who chops this wood with the sword of speech, he will be endangered
by it, unless he diligently pays attention.
This is similar to what follows, this will happen, "if iron is
shaped" and its appearance is changed.
This means that if his argument is found to be weaker, or if he does not
have a point, in which each argument is well balanced, then the argument of his
heart is blunt. Then the strength of
wickedness will come upon him and fortify him.
For this is what the Septuagint interprets this passage to mean: it
says, "and he is fortified by strength, and he will begin to have more
wisdom than strength; his wisdom will become strong, and superfluous, but it
will not help him who possesses it.
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SUMMARY
Ecclesiastes 10:9 presents a profound proverb, illustrating the inherent risks and potential for harm associated with significant and demanding endeavors. Through the vivid imagery of arduous manual labor—moving heavy stones and splitting tough wood—the Preacher (Qoheleth) conveys a universal truth: undertaking any substantial task, whether physical, intellectual, or spiritual, carries the possibility of encountering difficulty, injury, or unforeseen consequences. This verse serves as a sober reminder that life "under the sun" is fraught with challenges, and even necessary work can lead to pain or peril, urging a realistic and prudent approach to all human undertakings.
CONTEXT
Literary Context: Ecclesiastes 10 is situated within Qoheleth's broader discourse, grappling with the complexities and often paradoxical nature of life "under the sun"—life observed from a human perspective, apart from direct divine revelation. This chapter specifically contrasts wisdom with folly, exploring how both manifest in daily life, governance, and the consequences of actions. Verse 9, with its practical examples of labor, fits seamlessly into this exploration by highlighting that even diligent work, typically associated with wisdom and productivity, is not immune to hardship or danger. It follows earlier warnings about the unpredictable nature of life, such as the observation that "time and chance happen to them all" found in Ecclesiastes 9:11, and precedes further observations on the consequences of foolish leadership and irresponsible actions, as detailed in Ecclesiastes 10:16-19. The verse underscores the Preacher's consistent theme that life is often "hevel" (vanity or vapor), full of uncertainties, even in seemingly straightforward tasks.
Historical & Cultural Context: In ancient Israel, as in most pre-industrial societies, physical labor was the bedrock of daily existence. Moving stones was essential for construction—whether for houses, walls, terraces, or for clearing fields for agriculture. Quarrying stones was a laborious and dangerous task, often involving heavy lifting, primitive tools, and the constant risk of falling debris or severe muscle strain. Similarly, cleaving wood was vital for fuel, building materials, and tools. This involved axes or wedges, and the process was prone to splinters, axe slips, or the wood splitting unpredictably, causing injury. These were not merely abstract activities but fundamental, often hazardous, aspects of everyday life and economic survival. The imagery would have resonated deeply with an audience intimately familiar with the sweat, toil, and inherent dangers of such manual work, making the proverb immediately relatable and impactful, extending beyond the literal to broader life principles.
Key Themes: Ecclesiastes 10:9 contributes to several overarching themes in the book. Firstly, it reinforces the theme of the inherent risks and difficulties of life "under the sun." Even productive and necessary labor is not without its perils, challenging any naive optimism about human effort. Secondly, it subtly touches on the theme of the consequences of human action. While not explicitly stating that harm is due to carelessness, it implies that engaging in significant tasks inevitably exposes one to potential negative outcomes, whether through accident, miscalculation, or the sheer difficulty of the work. This resonates with the broader biblical principle that actions have consequences, as seen in Proverbs 26:27. Thirdly, the verse implicitly calls for prudence and wisdom in undertaking any venture. A wise person acknowledges these inherent dangers and proceeds with caution, preparation, and realistic expectations, contrasting with the fool who might rush in carelessly, oblivious to potential harm, a distinction central to Qoheleth's message throughout Ecclesiastes 7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 10:9 effectively employs several literary devices to convey its message. Parallelism is prominently featured in the two balanced clauses: "Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby." This synonymous parallelism reinforces the core idea through repetition with different but analogous examples, emphasizing the universality of the principle. Metonymy is present as "stones" and "wood" stand for the arduous and risky tasks themselves, rather than just the materials. They represent the broader categories of demanding labor. Furthermore, the verse functions as a Proverbial Wisdom statement, using concrete, observable realities of daily life to illustrate a deeper, abstract truth about the consequences and risks inherent in all significant human endeavors. The imagery is also Symbolic, where the physical dangers of ancient labor symbolize the broader challenges, setbacks, and potential "hurts" one might encounter when undertaking any substantial project or responsibility in life, whether physical, intellectual, or spiritual.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while seemingly mundane, carries significant theological weight, reflecting the Preacher's realistic assessment of life under the curse of sin. It underscores the biblical truth that labor, even when necessary and good, is often accompanied by toil and struggle, a direct consequence of the Fall, as seen in Genesis 3:17-19. It reminds us that our world is broken, and even our most diligent efforts are not immune to pain, frustration, or unforeseen dangers. The verse implicitly teaches prudence and the wisdom of acknowledging the inherent risks in any undertaking, rather than approaching life with naive optimism. It aligns with the broader biblical emphasis on the principle of sowing and reaping, where actions, even well-intentioned ones, can have unintended or difficult consequences, urging us to consider the potential outcomes of our endeavors and to proceed with both diligence and discernment.
REFLECTION AND APPLICATION
Ecclesiastes 10:9 offers a timeless principle that transcends its ancient agricultural and construction context, speaking powerfully to every area of human endeavor. It reminds us that significant undertakings, whether in our careers, relationships, personal growth, or spiritual disciplines, are rarely without their challenges and potential for "hurt" or "endangerment." This isn't a call to paralysis or fear, but rather to a sober realism. Wisdom dictates that we acknowledge the inherent risks, prepare diligently, and proceed with caution and foresight. Just as a laborer assesses the stone or wood before striking, we are called to evaluate the potential difficulties and consequences of our actions. This verse encourages resilience, teaching us that setbacks, frustrations, or even pain are not necessarily signs of failure but often an intrinsic part of the process of building, creating, or achieving anything of substance. It fosters a humble recognition of our limitations and the unpredictable nature of life, prompting us to rely not solely on our strength but also on divine wisdom as we navigate the demanding tasks before us.
Questions for Reflection
FAQ
Is this verse discouraging hard work or ambition?
Answer: No, Ecclesiastes 10:9 is not discouraging hard work or ambition. Instead, it offers a realistic perspective on the nature of significant endeavors. The Preacher is not telling us to avoid moving stones or cleaving wood, as these were essential tasks for survival and progress in ancient society. Rather, he is highlighting that such tasks, by their very nature, carry inherent risks and potential for harm. The wisdom lies in understanding and acknowledging these dangers, approaching them with prudence and foresight, rather than naive optimism. It encourages diligence tempered with a sober awareness of the challenges and potential "hurts" that may arise. This perspective fosters resilience and a realistic outlook on life's demanding journey, aligning with the Preacher's overall message about living wisely "under the sun," as he advises us to do whatever our hand finds to do with our might in Ecclesiastes 9:10.
How does this ancient proverb apply to modern life, beyond physical labor?
Answer: The principle of Ecclesiastes 10:9 extends far beyond ancient physical labor to encompass all significant undertakings in modern life. "Moving stones" can symbolize any large, difficult, or complex project, such as starting a business, navigating a challenging career path, raising a family, pursuing higher education, or engaging in demanding ministry. "Cleaving wood" represents tasks that require precision, force, or carry inherent risks, like making difficult ethical decisions, confronting conflict, or taking a stand for one's convictions. In each of these, there is potential for "hurt" (emotional pain, financial loss, relational strain, burnout) or "endangerment" (reputational risk, personal sacrifice, unforeseen obstacles). The verse serves as a timeless reminder that all meaningful endeavors come with potential pitfalls, urging us to approach them with wisdom, careful planning, and a realistic expectation of challenges, rather than being caught off guard by adversity.
Does "hurt" or "endangered" only refer to physical harm in this context?
Answer: While the immediate context of "moving stones" and "cleaving wood" certainly implies physical harm, the Preacher's wisdom literature often uses concrete examples to illustrate broader, more abstract truths. Therefore, "hurt" (Hebrew: ʻâtsab, which can mean pain, sorrow, or vexation) and "endangered" (Hebrew: çâkan, to be exposed to peril or damage) should be understood to include not only physical injury but also emotional, psychological, or even financial setbacks. In a broader sense, undertaking any significant task in life can lead to disappointment, frustration, relational strain, professional failure, or a sense of being overwhelmed. The verse speaks to the universal experience of encountering adversity, pain, or risk when engaging in demanding work or pursuing ambitious goals, whether the "hurt" is a strained back or a broken heart.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 10:9, with its stark realism about the inherent dangers of labor, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. While the verse highlights the painful reality that "whoso removeth stones shall be hurt therewith," Christ is the one who took upon Himself the ultimate burden and bore the ultimate "hurt" for humanity. He came not to avoid the difficult work but to undertake the most perilous task imaginable: removing the stone of sin that separated humanity from God. In His life, Jesus perfectly embodied wisdom, understanding the immense cost of His mission, yet willingly embracing it. He was "hurt" in the deepest sense, enduring suffering, rejection, and ultimately, the agony of the cross, where He became sin for us, as described in 2 Corinthians 5:21. He "cleaved" the power of sin and death, not without being "endangered" and suffering the full weight of God's wrath, yet emerging victorious. Through His sacrifice, Jesus invites all who are weary and burdened by the "stones" and "wood" of life's toil to come to Him, promising rest for their souls, for His yoke is easy and His burden is light, as He proclaims in Matthew 11:28-30. He is the true wisdom of God, who, unlike the laborer who is hurt by his work, transforms our hurts into healing and our endangerment into eternal security, having fully absorbed the consequences of our fallen world on the cross, bearing our sins in His body on the tree, as 1 Peter 2:24 teaches.